Download Filosofía para bufones: La historia del pensamiento a través by Pedro González Calero PDF

By Pedro González Calero

Cuando un alfarero le preguntó a Sócrates si debía casarse o permanecer soltero, este respondió: “Hagas lo que hagas te arrepentirás”. Cuando Diógenes fue hecho prisionero y puesto a l. a. venta como esclavo, el vendedor le preguntó qué sabía hacer, y este respondió: “Sé mandar. Mira a ver si alguien quiere comprar un amo”. En su juventud, San Agustín recitaba esta plegaria: “Señor, concédeme castidad y continencia, pero espera unos años”. Cuando a Madame de Staël le preguntaron por qué las mujeres guapas tenían más éxito entre los hombres que las inteligentes, respondió: “Porque hay pocos hombres ciegos, pero muchos hombres tontos”. Cuando alguien le preguntó a Bertrand Russell por qué nunca había escrito sobre estética, este respondió: Porque no sé nada de estética..., aunque reconozco que no es una buena excusa, porque mis amigos dicen que mi ignorancia nunca me ha impedido escribir sobre otros temas”. ¿Es suitable los angeles filosofía con el humor? ¿Es posible aprender filosofía a carcajadas? En este desternillante libro el lector es invitado a un delicioso viaje por l. a. historia de l. a. filosofía y las vidas de los filósofos, en el que se encontrará con el malhumor de los angeles esposa de Sócrates, los sueños de Maquiavelo, las opiniones de Kant sobre el matrimonio, las despiadadas mordacidades de Nietzche, l. a. deducción lógica de Russell de que él y el Papa son los angeles misma personality, l. a. agresividad de Wittgenstein atizador el mano... Filosofía a carcajadas. Un recorrido por l. a. historia del pensamiento de los angeles mano de las anécdotas y las agudezas de los grandes filósofos.

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Nevertheless, he wilfully dismisses the concepts of identity and difference as mere concepts of comparison (A262/B318). This is his excuse for excluding them from his table of categories. He could not derive those two categories from his table of judgement because the logic of his day did not recognize the judgements of identity and difference as forms of judgement. An even more serious omission involves the headings for the four triplets in his table of categories: Quantity, Quality, Relation, and Modality.

The categories of reality and negative reality can never be derived from the logical forms of affirmation and denial. But Kant can derive them from the forms of affirmative and negative judgements because he has redefined them in terms of descriptive terms. Therefore, his derivation is circular. He first revises the table of judgement in terms of the categories, and then derives the categories from the table of judgement. Kant again appeals to the content or rather quantity of knowledge in adding the singular judgement as the third member of the quantity of judgement.

In fact, the category of existence derived from assertoric judgement is equivalent to the category of reality derived from affirmative judgement. Since neither of these two judgements contains a modal term, they should not be admitted in the modality of judgement. Kant derives the category of possibility from problematic judgement, thereby confusing the concept of possibility with that of probability. There is nothing problematic in his derivation of necessity from apodeictic judgement. In general, the modal categories constitute the forms of modal judgement.

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